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My brothers, the Islamic awakening of today has pervaded all Islamic countries, and all praise is for Allah. It has to be understood, however, that this awakening must be established upon a solid foundation – in terms of Allah’s book and Sunnah of Allah’s Messenger [sallallahu alaihi wasallam]. If it is not established upon these primary sources, then it will be a reckless and unstable awakening, which will perhaps destroy more than it will build. But if it is built upon the principles and teaching of Allah’s Book and the authentic Sunnah of Allah’s Messenger [sallallahu alaihi wasallam], then it will have a very positive and effective influence on the Muslim Nation and on other Nations as well.

Perhaps all of us know the long story of Abu Sufyan’s visit to Sham [today Sham consists of Syria and surrounding area], where he met with its ruler, Harqal, the emperor of Rome. At that time, Abu Sufyan was still a disbeliever. During the course of their meeting, Abu Sufyan related to the emperor matters pertaining to the Prophet’s worship of Allah, to his rejection of Idols, to his good manners, to his truthfulness, to his trustworthiness, to his good dealings, and to other matters that pertain to the Shariah he came with. Harqal [the emperor] said to Abu Sufyan,

“If what you say is the truth, then he will rule over what is underneath these two feet of mine.”[1]

Who would imagine that, at the time, even the Arabs were not under his rule; in fact, the Prophet [sallallahu alaihi wasallam] has not even conquered Makkah; he was still considered to be an emigrant of Makkah? So who would imagine that a king such as Harqal, who ruled over so many people, would say such a statement: “If what you say is the truth, then he will rule over what is underneath these two feet of mine?” Did what Harqal predict actually occur or not? Did the Prophet [sallallahu alaihi wasallam] rule over what was underneath the feet of Harqal, i.e. Sham at the time, Rome ruled over those lands? Isn’t it true that Prophet [sallallahu alaihi wasallam] died before the Muslims conquered Sham?

The Prophet [sallallahu alaihi wasallam] ruled over what was underneath the feet of Harqal with his Dawah [calling and message] and not with his person. The dawah of the Prophet [sallallahu alaihi wasallam] came upon this earth and swept away Idols and shirk [the association of partners with Allah in worship]. So when the rightly guided Khalifahs ruled over Sham after the Prophet’s death, they did so by his Dawah and Shariah [law of Islam].

What we are saying is that, if the rulers of the Muslim nations and those under them were to truly return to the religion of Allah, taking Muslims as their supporters, friends, and helpers, and taking the disbelievers as their enemies, then they would rule over the eastern and the western part of the earth. They would ruler over the earth not because they supported countries or personalities, not because they affiliated themselves to a specific tribe or group, but because they would establish the Religion of Allah Azza wa Jall [to Him belongs Might and Majesty].

And Allah guaranteed to make His Religion victorious over all other religions. Allah said:

It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion, although those who associate others with Allah dislike it. [61:9]

An obvious concomitant of this Religion being victorious is that those who adhere to it will be victorious as well.

My brothers, if this consciousness that has pervaded the ranks of the Muslim youth today is not based on Allah’s book and the Sunnah of Allah’s Messenger [sallallahu alaihi wasallam], then it will be reckless and misguided, and it is feared that it will destroy more than it will build.

[The Islamic Awakening, page no. 21-22]

Footnote:

[1] A portion of Hadith related by Al- Bukhari (7), which is narrated by Abdullah ibn Masud from Abu Sufyan Ibn Harb.

The general characteristics of Salah ad-Deen’s efforts to unite the Muslims included the following:

(a)Generosity with wealth, which he regarded as insignificant. This is clearly seen in the large amounts that he gave to his followers, to the delegations who came to see him, and to those who surrendered to his rule, or to whom he promised to give; his letting off the countries he conquered of all past debts and taxes, and abolishing the levies and unjust taxes, apart from the taxes that are permitted in sharia. Undoubtedly this played a role in attracting people to join his ranks and silencing his opponents.

(b) His tolerant attitude. He fought those who opposed him in order to form a united front. When he defeated them, he did not allow anyone to pursue them or to kill their wounded; he released their prisoners and sometimes showed tolerance towards those he knew were his enemies. He did not show any animosity towards them. He overlooked their aggression, even though he was well aware of it, because he wanted them to become his allies after being his opponents.

(c) His deep Islamic faith. This was not only represented in his acts of worship but also in his belief that jihad was an obligation, first for himself and also for others, so he did not accept anything but urging them to engage in it.

(d) Leaving emirates under the control of their emirs, or giving them to his commanders and those who were close to him, or even to his opponents on occasion, because after he took control of Egypt, he only needed rulers to supply him with troops when called upon. This is what explains his compromises and diplomatic negotiations and his granting security to those who opposed him.

(e)Among the Zangid family in particular and the other emirs of Noor ad-Deen in general, there did not appear any person other than him who had the strength and ability to maintain the principles according to which Noor ad-Deen and his father before him had operated.

(f)As well as trying to win the support of the Muslim masses, he also sought to win the approval of the Abbasid caliph who he still believed was the source of spiritual legitimacy for all Muslims. He sent him letters one after another concerning different situations, sometimes explaining them, and sometimes accusing his opponents, or asking permission, or giving glad tidings, but never stopping.

From all of that we may understand that Salah ad-Deen’s strength was the result of the strong bond between him and the Muslim masses through his deeds and jihad, and his standing by and defending the masses’ demands, by defending their religion and beliefs and confronting the invaders. Salah ad Deen fought with some Muslim rulers, but he only fought them because of their selfishness and focus on their own personal interests and authority. He spent twelve years (570-582 AHl 1174-1186 CE) establishing a united Islamic front; throughout this period, his ambitions were much greater than his physical strength as he was sick. He was a military giant but a mass of physical illnesses, but his love of jihad made him forget his pain and overlook it.

“In this hadeeth is a clear proof that the abundance of followers, or lack thereof is not the measuring standard that indicates whether the caller is upon truth or falsehood. So even though the da’wah of these Prophets – ’alayhimus-salaatu was-salaam – was one and their Religion was one, their varied with regards to the numbers of their followers. Some of them had many and some of them had a few, to the extent that some had no one to believe in them except one man. Rather, there was from amongst them he who had not a single follower!

So in this is a profound lesson for the callers and those who are being called in this age of ours. So it is obligatory upon the caller to remember this reality. He must remain for a long time in the path of calling to Allaah the Exalted, and he must not pay any attention to the scarcity of those who answer him, because there is nothing upon him, except to convey the message clearly. And he has the best example in the previous Prophets who did not have anyone with them other than one or two men!

So the one being called upon must not despair due to the scarcity of those who answer the caller, and he must not take that as a reason for doubting in the da’wah of truth and thus abandon eemaan (faith) in it, let alone that he would take that as an indication of the falsity of the da’wah with the argument that no one is following this caller, or that only a few are following him. And if his da’wah were truthful, the majority of the people would not follow him! Allaah the Mighty and Majestic said,
“And most of mankind will not believe, even if you desire it eagerly.” [Soorah Yoosuf 12:103].” [2]

There is someone who performs legal Ruqyas in accordance with Prophet Muhammad‘s Sunnah, as mentioned by Ibn-Taimiyah and Ibn-Al-Qayyim. The patients receiving his Ruqyas suffer from physical diseases, such as cancer and ulcers. That Raqi (performer of Ruqyas) recites some Qur‘anic verses, Ruqyas proven to have been recited by Prophet Muhammad صلى الله عليه وسلم and other practiced Ryquas that are Islamically Valid. After locating the painful spot, the Raqi does what the Prophet صلى الله عليه وسلم used to do when performing Ruqyas unto his own family: he recites the Ruqyas, does Nafth (puffing out breath with little saliva) into his right hand, and rubs the painful spot while uttering these prayers; ―O Allah, Lord of mankind! I beg You to remove the suffering. I beg You, as you are the Healer, and there is no healing but yours, to bring about a healing that leaves behind no ailment. [1] On another occasion, when Uthman Ibn-Abil-Aas complained of a pain from which he had been suffering since adopting Islam, the Prophet صلى الله عليه وسلم instructed him, ―Put your hand on the painful spot and say, ‗In the name of Allah‘ three times, then say, ‗I seek refuge in Allah‘s Might and Ability against the evil from which I am suffering and which I fear‘ seven times. [2]

Is it valid for the Raqi to put his hand on the painful spot while performing the Ruqya? Does the Prophet‘s instruction to Uthman to put his hand on the painful spot imply that putting the hand as such is a condition for cure? Evidently, it has been done a lot, and several patients have been cured that way by Allah‘s permission.

Answer:

The Ruqya done as mentioned above is valid; the Qur‘an has a healing effect, for it is described by Allah as cure when He says: ―”Say: It {the Qur‘an} is for those who believe [in it] a guidance and a healing.” [3]

It is also valid to put the hand on the painful spot and rub it gently after doing Nafth into the palms. It is also possible to do the recitation, then the Nafth directly all over the body and on the painful spot.

The Ruqya basically involves acts of recitation, supplication, Nafth and passing the hand several times on the painful spot. Performance of these acts is expected to result in healing by Allah‘s permission.

Question: Our Eminent Shaykh. First of all, please accept our heartfelt regards for your kindness in quickly answering the questions coming to you from Moroccan pilgrims. Now I have some queries. How should we offer the supererogatory prayer following the Friday Prayer?

[Part no. 30; Page no. 270]

Answer:

After the Friday Prayer, it is recommended to offer four Rak’ahs (i.e. Sunnah of the Zhuhr prayer), following the practice of the Prophet (peace and blessings of Allah be upon him) who said:

When one of you has offered the Friday Prayer, he should follow it with four (supererogatory) Rak’ahs.

[Related by Muslim, book on friday, chapter on offering salah after the friday prayer, no.881]

Therefore, the supererogatory prayer following the Friday Prayer is to perform four Rak’ahs, and it is recommended to divide it into two (i.e. offering every two Rak’ahs discretely), with two Tasleems. This is the recommended way of offering it. But, if one offers it as two Rak’ah with one Tasleem, it will be sufficient for him.

However, it is better to offer four Rak’ahs Sunnah after the Friday prayer. It is reported from the Prophet (peace and blessings of Allah be upon him) that he used to pray two Rak’ahs at home after the Friday prayer.

Nevertheless, his command to offer four Rak’ahs should be more effective and have more consideration. Thus, the proved act of Sunnah is to offer four Rak’ahs after the Friday prayer whether in the Mosque or at home, and it is recommended to offer them evenly divided with two Tasleems.

[A question was asked to His eminence after a lecture he has delivered in the Holy Mosque on 28-12-1418 AH]

“Death is a harsh and fearful reality faced by everyone who lives. No one has the power to avoid it, nor does anyone around a dying person have the ability to prevent it. It is something that happens every moment and is something encountered by the young and the old, the rich and the poor, the strong and the weak. They are all the same in that they have no plan, nor any means of escaping it, no means of intercession, no way to prevent it, nor to delay it.”

[Al-Mawt (p.9) of Shaykh ‘Alî Hasan al-Halabî.]

Allâh – the Most High – says:

“Say: Indeed, the death from which you flee will surely meet you, then you will be sent back to Allâh, the All-Knower of the unseen and the seen. And He will then tell you what you used to do.” [Sûrah al-Jumu’ah 62:8].

“Every soul shall taste death. And We shall make a trial of you with evil and with good, and to Us will you be returned.” [Sûrah al-Anbiyâ 21:34-35].

Indeed it is death:

“which causes fear in the souls, and with it one’s actions are sealed, and what comes after is even more fearful and fear-inducing. For is there a place one can flee to in order to escape from the constrictions suffered in the grave?

What will our reply be when we are questioned in the grave? Indeed, not a single one of us knows where we will end up. Will it be Paradise whose width is like the heavens and the earth, or shall it be the Fire whose fuel is of men and stones?”

Ibrâhîm ibn Adham (d.160H) – rahimahullâh – said, when he was asked about the verse: “Call upon Me and I will respond to you.”[Sûrah Ghâfir 40:60] They said: We call upon Allâh, but He does nor respond to us. So he said:

“You know Allâh; yet you do not obey Him. You recite the Qur’ân; yet you do not act according to it. You know Shaytân; yet you continue agreeing with him. You claim to love Allâh’s Messenger ‘alayhis-salâm; yet you abandon his Sunnah (guidance and way). You claim to love Paradise, yet you do not work for it. You claim to fear the Fire; yet you do not stop sinning. You say, Indeed death is true; yet you have not prepared for it. You busy yourselves with the faults of others; yet you do not look at your own faults. You eat the sustenance that Allâh provides for you; yet you are not grateful to Him. And you bury your dead; yet you have not heeded its lesson.”

[Al-Hâfidh Ibn Rajab related it in al-Khushû’ fis-Salâh (p.62).]

So this – O noble reader – is the reality which must be firmly established in one’s heart; the reality that life in this world is limited and has an appointed end, and that this end will surely come …

“The righteous will die; And the wicked will die. The warriors who fight jihâd will die; And those who sit at home will die. Those who busy themselves with correct beliefs will die; And those who treat people as their slaves will die. The brave who reject injustice will die; And the cowards who seek to cling to this vile life will die. The people of lofty-goals and ambitions will die; And the wretched who live for cheap enjoyment will die.”

[Al-Mawt (p.10).]

“Every soul shall taste death.”[Âl-‘Imrân 3:185].

“So keep in mind the point of death, and of one’s passing on to the next life, and the number of sins that one has committed and the small amount of good that one has done. Think of the good that you would earnestly like to do at that time – then bring that forward and do it today. And think of all those things which you would desire to clear yourself of- then clear yourself from them now.”

Malfoozaat (writings) is a book of Ahmad Radha Khaan (d.1340/1921) who was the founder of the Indian subcontinent sect known as Bareilwi’s. However this word has been misconstrued and translated as Ahlus- Sunnah Wal-Jamaah which is highly erroneous. The Bareilwee’s however do not like to use this term rather they use terms, which are synonymous with soofee terminology. For example they will attribute themselves to one of the soofee tareeqah like, Qaadiree or Naqshbandee and so on. In essence they are bareilwees, which is best understood to be a subsect of soofism and it is related to the more vast classification of soofism by the tareeqahs.

The western Soofee sympathisers and propagators in the west like Hishaam Kabbanee, Nuh Ha Meem Keller, Hamza Yusuf Hanson, Abdul-Hakim Muraad, Gibril Fouad Haddaad and others all promote and endorse Ahmad Radha Khaan and his works, they defend him, revere him and promote him in whatever form possible, sometimes directly and most directly when answering questions. We will mention some statements from this book, which will highlight some defective and corrupt beliefs of the bareilwis. Some of these examples will clearly show some of the shirk of the bareilwis which propagate and secondly it will shed some light on the beliefs of bareilwi church father, Ahmad Radha khaan.

(1) Ahmad Radha Khaan was asked are their muslims amongst jinns and angels. He replied,

“An angel became muslim and she would often come to visit me. One day she did not come so I questioned her, she replied, “One of my close friends died in Hindustaan (Hindh-Early day India) so I went there and on the way I saw Iblees praying the salah.”

(Malfoozaat (1/29).

(2) Someone asked Ahmad Radha Khaan concerning the drowning of Junaid Baghdaadee when he said ‘Yaa Allaah’ (Oh Allaah). Ahmad Radha Khaan replies, “It was the river of Hadeeqah where Sayyidee Junaid Baghdadee was travelling and he started to walk on the water as he did on the land. Another man who was behind him who also needed to get across the river but there was no boat at the time. He saw Junaid walking across the water so he asked, “How may I cross” so Junaid said, “Say Yaa Junaid Yaa Junaid (Oh Junaid Oh Junaid). So the man did as he was told and he started to walk on the water as he did on land. When he reached the middle, The accursed Shaytaan put whisperings in his heart that Junaid is saying Yaa Allaah and he said to me to say Yaa Junaid. So I also started saying Yaa Allaah, and immediately he fell into the water??? he said, “Oh Junaid im going (to die).” So Junaid said, “Say Yaa Junaid Yaa Junaid.” I started to say it again and eventually i crossed the river.” when they were both across the man behind said to Junaid, “Why is it that when you say ‘Yaa Allaah’ you walk and do not drown and when I say ‘Yaa Allaah’ I drown.” Junaid said,

“Oh childish one, you have not even reached Junaid yet and you want to reach Allaah.”

(Malfoozaat (1/131).

This is the belief of the Bareilwi soofees that The accursed Shaytaan put whisperings in his heart to say Yaa Allaah and you have clearly read that the soofees call the people to their worship as did Junaid here.

(3) Ahmad Radha Khaan writes,

“There were Two walee’s and they lived either side of a wide river, one day one of them made rice pudding and told his servant to take it to his friend. The servant replied “Master, how can I, there is a river in the way, how will I get across, I have no sailing equipment” the man replied “go to the river and say to it “I have come from a man who has not slept with his wife”. The servant was amazed as the walee had children nonetheless he thought it was important to follow what the walee had said. He did as he was instructed and immediately a path formed between the river, he walked across and gave it to the other walee who ate the rice pudding and said “Give my salaam to your Master” the servant replied “I can only do that when I get across the river” The walee replied say to the river “I have come from the one who has not eaten for 30 years” the servant was amazed as the walee (Supposed Pious man) had just eaten in front of him, he got to the river and did as he was told and another path was formed between the river gave him way and he walked across.”

(Malfoozaat (1/131-132).

(4) Ahmad Radha Khaan writes,

“Our peer (holy men) can be present in every place in 10,000 places in 10,000 cities at one time” and he gives an example, “it was possible for Sayyidee Fathe Muhammad Quddus to be present in 10 different gatherings at once.”

Then Ahmad Radha gives an evidence for this which was, “Look at Krishan Kehnayyah, he was a disbeliever and he would also be present in a number of places at once.”

(Malfoozaat (1/141-142).

Ao’odhoobillah, look at this in order to substantiate his aqeedah of shirk he gives the example of the hindu mushrik kaafir god. Furthermore we thought the soofees bareilwis held the beliefs that Allaah was incarnate (hulool) and present everywhere (Wahdatul-Wajood-Unity of existence) we did not know they held the same corruptive and false belief for their holy men.

(5) Ahmad Radha Khaan says,

“The earth and heavens cannot remain in existence if it were not for the presence of a Ghauth.”

(Malfoozaat (1/142).

A gauth is a person who (according to the soofee bareilwis) has been given special rights and authority by Allaah to look after the affairs of the creation. This is clear Shirk in the Lordship of Allaah by the Soofee Bareilwis as even the Mushrikeen of Makkah did not hold this belief.

Furthermore we ask the bareilwis soofees a question, that if this is the case then we would like to know the name of the gauth of this time and the names of the previous ones who kept the earth in existence.

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Umar Ibn Al-Khattab said:

"If a man comes out of his house carrying a burden of sins like the mountains of Tihamah, then when he hears some knowledge he fears Allah and repents, he will go back home with no sins on him.
So do not forsake the gatherings of the scholars."
[Miftah Dar as-Sa’adah, 1/122; Fara’id al-Kalam, p. 135.]

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